About 350, 000 women had breast implants last year in the US alone. This figure is phenomenal given the health risks involved. To avoid such problems, Dr Judit Puskas from the University of Akron, Ohio, is developing a new and improved alternative to silicone implants. The biorubber implants are lighter and less likely to rupture.
However, the research comes with a considerable price tag. Dr. Puskas is waiting to hear whether the National Science Foundation will fund an 11-year, $10 million proposal to produce and test the new implants.
According to the American Society of Plastic surgeons statistics, breast implants rank third among the top five surgical cosmetic procedures.
Given that breast implants are done for cosmetic reasons and that research in this area is a multi-million dollar spree, one has to rethink whether this money and effort can be put to better use.
Many projects worthy of this money come to mind: violence against women in Jordan with the continued honour killings, refugee and internally displaced women in Darfur, male jailers sexually and physically abusing women in Pakistani jails, suffering of Palestinian women, and many others.
Research on better breast implants for primarily cosmetic reasons mainly serves to uphold masculine standards of female beauty. The $10 million dollars can be spent to improve the basic quality of life for women with more serious problems.
Tuesday, January 30, 2007
Friday, January 26, 2007
The war on Fulla
Tunisian security forces have been raiding toy stores across the country to withdraw Fulla, the hijab-clad doll popular in Arab countries.
Authorities claim that the doll, doning a long-sleeved loose dress and a headscarf, invokes the invitation to wear "sectarian dress" (the authorities' term for the hijab), according to an Egyptian blogger.
Having grown up with a classic Barbie doll, like many other girls of my generation, I turned out just fine. I do not aspire to become a size 0 supermodel, I do not own a fancy car or mansion, I do not have a wardrobe of skimpy clothes, and Ken is not on my speed dial (contrary to frantic claims that Barbie dolls have a negative impact on young girls).
Barbie's marketing nemesis, Fulla (the Arabic word for the jasmine flower) seems no less controversial. I passed by her in Toys R Us, Dubai and she made me smile. Something about her little prayer mat, her colourful scarves and robes, her aspirations to become a teacher or doctor (she comes in both models) made her endearing. I could not envision her, as the Tunisian authorities do, to be some matriarchal figure aiming to nurture a generation of mini female fundementalists.
Tunisia's current political regime is strictly secular. With regards to the hijab, it has made the same ideological mistake that France has: casting the veil as a religious symbol rather than a religious duty.
If the authorities wish to ban this supposedly "Islamic" doll because they fear its negative impact on young girls, why have they not banned Barbie who has long ago sparked debate as being a negative role model for children?
Authorities are worried that she will encourage "sectarian dress" but Fulla's abaya-clad figure does not epitomize some stereotype of the "oppressed" Muslim woman doing housework and serving her husband hand and foot. Rather, she wears colourful and modest dresses/scarves and inspires little girls to be teacher or doctors, rather than the Barbie-equivalent of being a princess or mermaid.
Assuming that a plastic doll can change the life and mentality of young girls is to assume that they do not grow to be young women who can think independently for themselves about their priorities. Let's not project big ideas on little dolls.
Tuesday, January 23, 2007
Women in Black: The strength of mourning and protesting
An unusual sight unfolds on the fourth Monday of every month at 5 p.m. near the Vancouver Art Gallery
A group of women dressed in black, the colour of mourning, stand in reflective silence amidst the bustle and crowd of Robson Street, downtown Vancouver.
"We are silent because mere words cannot express the tragedy that wars and hatred bring. We refuse to add to the cacophony of empty statements that are spoken with the best intentions yet may be erased or go unheard under the sound of a passing ambulance or a bomb exploding nearby."
Who are they?
They are Women in Black (WiB), an international peace network. The feminist activist group protests against war, militarism, injustice and other forms of violence in conflict-torn countries such as Palestine and Iraq among many others.
Over 150 vigils, or branches, of WiB exist worldwide. They employ non-violent forms of action such as blocking roads, entering military bases and other forbidden zones, refusing to comply with orders, and "bearing witness." Refering to its black-garbed protestors, WiB says "feminist actions dressed in black convert women’s traditional passive mourning for the dead in war into a powerful refusal of the logic of war."
Though WiB recognizes that both men and women are victims of war, they declare that women experience even more injustice and oppression: they live in fear of rape, they make up the majority of refugees, and they live in violence-prone masculine cultures.
What are they doing?
WiB upcoming activities include a protest in Dallas against the US military on Jan. 25 and a presentation on depleted uranium weapons in Alberta, Canada.
Background
The history of WiB shows how women across borders speak the same language. It was inspired by anti-repression movements in South Africa and Argentina.
WiB began in Israel in 1988 after the first Palestinian Intifada with the slogan "End the Occupation." The protestors were a group of Israeli Jewish women who were later joined by Palestinian women of Israeli citizenship.
So What?
WiB is an example of feminist transnational networks, of women transcending nationalistic and cultural boundaries to speak of their common problems, challenges, and strengths. Liberated from the dichotomies of Self and Other, they can arguably share a common discursive space.
The question is, how effective is their dialogue with one another? How well do they understand each other? Dr. Cynthia Cockburn ,visiting professor in the Department of Sociology at City University London, conducts research on feminist opposition to war as a growing global movement.
She interviewed female activists against the Israeli Occupation of Palestinian lands. One founder of the Women and Peace coalition and a "liberal Zionist", Gila Svirsky, said: "We used to call the Occupation the 'enlightened Occupation.' We saw it as bringing civilization! So we were very shocked by the Intifada. We suddenly saw 'these Palestinians are killing our sons.'" Such a point of view would obviously vary dramatically from that of a Palestinian woman. How do the two groups reconcile their ideological differences before uniting against war? Is it necessary to do so, or is it enough to have the identical goal of ending the conflict?
While WiB in Israel/Palestine seems to be doing admirable work in pushing for conflict resolution, Dr. Cockburn's interview with Svirsky reveals a shift in motivation. Svirsky says: "I'm just going to the vigil now as if it's a job. It doesn't any longer have the intense emotions it had, or the dangers that used to be involved...Now I stand because it sends a message to women internationally about Israel and Palestine and gives them permission to do the same." Are the protests now put on for show, a token that Israelis and Palestinians can work together? Is it about making a statement or making a difference? And why does WiB assume the authority to give other feminist anti-war groups "permission" to do similar work?
A group of women dressed in black, the colour of mourning, stand in reflective silence amidst the bustle and crowd of Robson Street, downtown Vancouver.
"We are silent because mere words cannot express the tragedy that wars and hatred bring. We refuse to add to the cacophony of empty statements that are spoken with the best intentions yet may be erased or go unheard under the sound of a passing ambulance or a bomb exploding nearby."
Who are they?
They are Women in Black (WiB), an international peace network. The feminist activist group protests against war, militarism, injustice and other forms of violence in conflict-torn countries such as Palestine and Iraq among many others.
Over 150 vigils, or branches, of WiB exist worldwide. They employ non-violent forms of action such as blocking roads, entering military bases and other forbidden zones, refusing to comply with orders, and "bearing witness." Refering to its black-garbed protestors, WiB says "feminist actions dressed in black convert women’s traditional passive mourning for the dead in war into a powerful refusal of the logic of war."
Though WiB recognizes that both men and women are victims of war, they declare that women experience even more injustice and oppression: they live in fear of rape, they make up the majority of refugees, and they live in violence-prone masculine cultures.
What are they doing?
WiB upcoming activities include a protest in Dallas against the US military on Jan. 25 and a presentation on depleted uranium weapons in Alberta, Canada.
Background
The history of WiB shows how women across borders speak the same language. It was inspired by anti-repression movements in South Africa and Argentina.
WiB began in Israel in 1988 after the first Palestinian Intifada with the slogan "End the Occupation." The protestors were a group of Israeli Jewish women who were later joined by Palestinian women of Israeli citizenship.
So What?
WiB is an example of feminist transnational networks, of women transcending nationalistic and cultural boundaries to speak of their common problems, challenges, and strengths. Liberated from the dichotomies of Self and Other, they can arguably share a common discursive space.
The question is, how effective is their dialogue with one another? How well do they understand each other? Dr. Cynthia Cockburn ,visiting professor in the Department of Sociology at City University London, conducts research on feminist opposition to war as a growing global movement.
She interviewed female activists against the Israeli Occupation of Palestinian lands. One founder of the Women and Peace coalition and a "liberal Zionist", Gila Svirsky, said: "We used to call the Occupation the 'enlightened Occupation.' We saw it as bringing civilization! So we were very shocked by the Intifada. We suddenly saw 'these Palestinians are killing our sons.'" Such a point of view would obviously vary dramatically from that of a Palestinian woman. How do the two groups reconcile their ideological differences before uniting against war? Is it necessary to do so, or is it enough to have the identical goal of ending the conflict?
While WiB in Israel/Palestine seems to be doing admirable work in pushing for conflict resolution, Dr. Cockburn's interview with Svirsky reveals a shift in motivation. Svirsky says: "I'm just going to the vigil now as if it's a job. It doesn't any longer have the intense emotions it had, or the dangers that used to be involved...Now I stand because it sends a message to women internationally about Israel and Palestine and gives them permission to do the same." Are the protests now put on for show, a token that Israelis and Palestinians can work together? Is it about making a statement or making a difference? And why does WiB assume the authority to give other feminist anti-war groups "permission" to do similar work?
Friday, January 19, 2007
Fun in the Sun with Islamic swimwear
Mousing along the slushy roads of Vancouver, British Columbia, dressed in a goretex raincoat and snowboots, I couldn't help but think of warmer days at the beach.
But while I was feeling nostalgic about sun and sand, a woman in Sydney, Australia was getting practical about it.
Designer Aheda Zanetti is filling a market gap with her new line of two-piece Islamic swimsuits, apparently called the "Burkini." The head-to-ankle lightweight costume comes with a head scarf and is made of quick-drying polyester. Read the Middle East Times for more details on its design and inspiration.
Surf Life Saving Australia is now recruiting and training more Muslims as volunteer surf lifesavers in the country's beaches. This is part of a solution to the internal tension between Australia's Muslims and non-Muslims. The incident that sparked the effort was the Cronulla Beach riot. Australians attacked Lebanese Muslim teenagers and tried to drive them out of the beach in December 2005. Find out more about the incident from this story in the Guardian.
To enable female Muslim lifeguards to participate in this effort, Lebanese-born Zanetti produced in January a special line of Islamic swimsuits in red and yellow- the traditional colours of the Australian lifesavers.
The concept of Islamic two-piece swimswuits is by no means a new one. As early as 2000, Egyptian clothing stores were selling the "Shari'ah swimsuits" in fashionable but modest designs. Veiled Muslim women of all ages and sizes could be seen sporting the costume on the beaches of Marina, Alexandria, and other beaches on the coast of Egypt. This BBC story has more details
Pros and Cons
It is empowering that veiled Muslim women are able to strike a balance between modesty and participating in sports activities such as swimming or becoming lifeguards. It is one of many examples that the veil is not a barrier between Muslim women and the public sphere. Compared to the times when veiled women went swimming in their regular clothes or abayas, the "Burkini" is more comfortable and aesthetic.
However one has to ask whether or not the "Shar'ia swimsuit" actually adheres to Islamic standards of modesty. Islam teaches that women's clothing should neither define the body nor be transparent. Read the English translation of the Holy Quran, Sourah al Nour, chapter 24, verse 64 and Sourah al Ahzab, chapter 33, verse 59.
The fabric of the swimsuit would have to be such that it did not cling to and define the woman's body on contact with water.
But while I was feeling nostalgic about sun and sand, a woman in Sydney, Australia was getting practical about it.
Designer Aheda Zanetti is filling a market gap with her new line of two-piece Islamic swimsuits, apparently called the "Burkini." The head-to-ankle lightweight costume comes with a head scarf and is made of quick-drying polyester. Read the Middle East Times for more details on its design and inspiration.
Surf Life Saving Australia is now recruiting and training more Muslims as volunteer surf lifesavers in the country's beaches. This is part of a solution to the internal tension between Australia's Muslims and non-Muslims. The incident that sparked the effort was the Cronulla Beach riot. Australians attacked Lebanese Muslim teenagers and tried to drive them out of the beach in December 2005. Find out more about the incident from this story in the Guardian.
To enable female Muslim lifeguards to participate in this effort, Lebanese-born Zanetti produced in January a special line of Islamic swimsuits in red and yellow- the traditional colours of the Australian lifesavers.
The concept of Islamic two-piece swimswuits is by no means a new one. As early as 2000, Egyptian clothing stores were selling the "Shari'ah swimsuits" in fashionable but modest designs. Veiled Muslim women of all ages and sizes could be seen sporting the costume on the beaches of Marina, Alexandria, and other beaches on the coast of Egypt. This BBC story has more details
Pros and Cons
It is empowering that veiled Muslim women are able to strike a balance between modesty and participating in sports activities such as swimming or becoming lifeguards. It is one of many examples that the veil is not a barrier between Muslim women and the public sphere. Compared to the times when veiled women went swimming in their regular clothes or abayas, the "Burkini" is more comfortable and aesthetic.
However one has to ask whether or not the "Shar'ia swimsuit" actually adheres to Islamic standards of modesty. Islam teaches that women's clothing should neither define the body nor be transparent. Read the English translation of the Holy Quran, Sourah al Nour, chapter 24, verse 64 and Sourah al Ahzab, chapter 33, verse 59.
The fabric of the swimsuit would have to be such that it did not cling to and define the woman's body on contact with water.
Tuesday, January 16, 2007
Muslim women and the politics of representation
"Little Mosque on the Prairie," CBC's sitcom about the Muslim community in a small Canadian town, was the center of an international media hype. Even before its premiere on Jan. 9, the show has attracted reviews from the BBC, CNN, and the New York Times.
The show's creator, consulting producer, and director is Muslim-Canadian Zarqa Nawaz. The veiled mother of four is of Pakistani origin, born in Liverpool, raised in Toronto, and settled in Regina with her family.
Part of her show's success lies in her humanized portrayal of Muslims in an ordinary, normalized setting. They are regular folks with real lives, challenges, and joys. This comes as a refreshing break from the staple diet of the "terrorist man/ niqabi woman" that feeds mainstream Western media outlets.
Furthermore, it is interesting to watch representations of Muslims as recreated by a Muslim woman. It indicates that the politics of representation and identity can no longer be controlled by a Hollywood hegemony. Alternative ethnic, religious, and feminist views are inevitably emerging in North American mainstream discourse.
The inspiration for the show's storylines comes from Nawaz's own real-life experience. The show has the quality of bemused self-reflection as Nawaz dwells on issues that are a source of debate among Muslims. The characters argue about the most appropriate method of moonsighting that marks the begining of Ramadan. "The Prophet did not have a telescope from CostCo," one of the characters sarcastically comment. In an upcoming episode, Muslim women go to a ladies-only swimming class and are at a loss when their female instructor is replaced by a homosexual man. Nawaz raises the issue of whether it is permissible for veiled women to show their hair infront of gay men.
It is empowering for a Muslim woman of Pakistani origin to spark an intellectual public debate about the problems and issues in her community: the way it is perceived, the way it functions, and the ability to laugh at the post-9/11 absurdities that Muslims are subjected to.
However, it is important to note that Zarqa Nawaz is not the first, nor sole, example of Muslim women leading public debate or representing their community through the media. Muslim women have a tradition of being in the forefront of the political and social realms. One only needs to recall the names of Egyptian feminists such as Huda Sha'rawi and Safia Zaghloul, film director Enas el Dighedi, professor of women's studies Leila Ahmed, Moroccan feminist writer Fatema Mernissi, and Iranian lawyer and Nobel Peace Prize winner Shirin Ebadi. However, Nawaz's gentle comedy is one of the few attempts of a comedic treatment of religion.
The show's creator, consulting producer, and director is Muslim-Canadian Zarqa Nawaz. The veiled mother of four is of Pakistani origin, born in Liverpool, raised in Toronto, and settled in Regina with her family.
Part of her show's success lies in her humanized portrayal of Muslims in an ordinary, normalized setting. They are regular folks with real lives, challenges, and joys. This comes as a refreshing break from the staple diet of the "terrorist man/ niqabi woman" that feeds mainstream Western media outlets.
Furthermore, it is interesting to watch representations of Muslims as recreated by a Muslim woman. It indicates that the politics of representation and identity can no longer be controlled by a Hollywood hegemony. Alternative ethnic, religious, and feminist views are inevitably emerging in North American mainstream discourse.
The inspiration for the show's storylines comes from Nawaz's own real-life experience. The show has the quality of bemused self-reflection as Nawaz dwells on issues that are a source of debate among Muslims. The characters argue about the most appropriate method of moonsighting that marks the begining of Ramadan. "The Prophet did not have a telescope from CostCo," one of the characters sarcastically comment. In an upcoming episode, Muslim women go to a ladies-only swimming class and are at a loss when their female instructor is replaced by a homosexual man. Nawaz raises the issue of whether it is permissible for veiled women to show their hair infront of gay men.
It is empowering for a Muslim woman of Pakistani origin to spark an intellectual public debate about the problems and issues in her community: the way it is perceived, the way it functions, and the ability to laugh at the post-9/11 absurdities that Muslims are subjected to.
However, it is important to note that Zarqa Nawaz is not the first, nor sole, example of Muslim women leading public debate or representing their community through the media. Muslim women have a tradition of being in the forefront of the political and social realms. One only needs to recall the names of Egyptian feminists such as Huda Sha'rawi and Safia Zaghloul, film director Enas el Dighedi, professor of women's studies Leila Ahmed, Moroccan feminist writer Fatema Mernissi, and Iranian lawyer and Nobel Peace Prize winner Shirin Ebadi. However, Nawaz's gentle comedy is one of the few attempts of a comedic treatment of religion.
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